釋禪波羅蜜次第法門 4

English (machine translation) 4

Language: English

4.1

Spoken by Great Master Zhizhe of Tiantai under the Sui

4.4

Differentiating the Preliminary Expedient Means of Dhyāna-pāramitā, Part 6-4 (Lower Part of Internal Expedient Means: Clearly Examining Unwholesome Dispositions)

Second, within clearly examining unwholesome dispositions, there are four points: first, to clarify the number of afflictions; second, next to clarify the manifestation of unwholesome dispositions; third, to establish the counteractive methods; fourth, to conclude with the siddhāntas, broadly subsuming the Buddhadharma.

4.6

Now, explaining the first, the number of afflictions: Regarding afflictions, the Nirvāṇa Sūtra says: 'Afflictions are precisely unwholesome dharmas.' If we were to discuss unwholesome dharmas fully, their names and numbers would be multitudinous. Now, we briefly rely on the expansion and contraction of five kinds of unwholesome and evil dharmas to distinguish their numbers. The five kinds of unwholesome dharmas are: first, the unwholesome dharma of vitarka and vicāra; second, the unwholesome dharma of covetous desire; third, the unwholesome dharma of anger and ill will; fourth, the unwholesome dharma of delusion; fifth, the unwholesome dharma of evil karma. If expanded, there are 84,000; discussing their root, they are nothing more than the three poisons and their equal combination. If we combine the five unwholesome dharmas into four divisions of afflictions, the three poisons keep their original [nature] and return to being three divisions, all belonging to habitual causes; vitarka-vicāra and path-obstructing evil karma—these two unwholesome [dharmas]—are combined into one division. Why is this? Vitarka and vicāra arise carrying the three divisions of afflictions and can also be said to be the equal combination of habitual causes. Path-obstructing evil karma belongs to the equal combination of retributive causes. Discussing habitual [causes] and retributive [causes] together, they are only spoken of as one equal combination. Therefore, if the five kinds of unwholesome dharmas are spoken of collectively for the time being, there are only four divisions; when expanded and discussed, they become 84,000. As explained in the Mahāyāna Treatise: 'Covetous desire afflictions are fully 21,000; anger and ill-will afflictions are fully 21,000; delusion afflictions are fully 21,000; equal-combination afflictions are fully 21,000. The four divisions of afflictions together produce 84,000 defilements of toil. Countering these, the Buddha taught 84,000 Dharma gates as remedies.' Now, explaining from the middle, we therefore only rely on the five kinds of unwholesome, evil dharmas to distinguish the marks of the manifestation of unwholesome dispositions. Why is this? Above, the manifestation of wholesome dispositions was already differentiated in terms of five kinds; now, in clarifying the manifestation of unwholesome dispositions, how could we not distinguish them based on the five unwholesome dharmas? In this way, medicines and diseases correspond to one another, and the marks of dharmas match evenly. If a practitioner wishes to cultivate dhyāna-concentration, they must distinguish them skillfully.

4.7

Second, next clarifying the manifestation of unwholesome dispositions: There are practitioners who, when cultivating dhyāna-concentration, have deep and heavy afflictions, sins, and defilements. Even though they bring the mind to rest and abide in quietude, as stated above, not a single internal or external wholesome dharma manifests at all; they only feel afflictions arising and manifesting. Therefore, we next clarify the manifestation of unwholesome dispositions.

4.8

Now, within the manifestation of unwholesome dharmas, we also distinguish them based on the five unwholesome dharmas. Within each unwholesome dharma, there are three types each; three times five makes fifteen unwholesome dharmas. If we discuss when a practitioner manifests unwholesome dharmas, there is actually no fixed sequence. Now, according to the teaching gate, we distinguish them in order, completely as listed before. First, clarifying the marks of the manifestation of vitarka and vicāra, there are three kinds: first, vitarka and vicāra in a clear and sharp mind; second, vitarka and vicāra in a half-clear and half-dim mind; third, vitarka and vicāra in an entirely dim and bewildered mind.

4.9

First, regarding the manifestation of vitarka and vicāra in a clear and sharp mind: If a practitioner in the past did not plant wholesome roots deeply, when cultivating concentration, diverse wholesome dharmas do not manifest at all; there is only vitarka and vicāra seizing conditions, not resting for a thought-moment. Among the three poisons, there is also no fixed condition: sometimes it conditions greed, sometimes anger, sometimes delusion; yet the conditioned matters are clear and distinct. Though months and years pass in this manner, various dhyāna-concentrations do not manifest. This is the mark of the manifestation of vitarka and vicāra in a clear and sharp mind.

4.10

Second, regarding vitarka and vicāra in a half-clear and half-dim mind: If a person, when collecting thoughts, although feeling that the afflictions of vitarka and vicāra do not rest for a thought-moment, yet in accord with what is conditioned at the time, they are sometimes clear and sometimes dim. When clear, vitarka and vicāra seize conditions, and thoughts do not rest; when dim, there is indeterminate staring blankly, without any awareness or understanding. This is called the mark of the manifestation of vitarka and vicāra in a half-clear and half-dim [mind].

4.11

Third, regarding vitarka and vicāra in an entirely sunken and dim mind: If a practitioner, when cultivating concentration, although their mind is dark and dim, resembling sleep, yet within this dimness they urgently seize conditions, with vitarka and vicāra not resting. This is called the mark of the manifestation of vitarka and vicāra afflictions in a sunken and dim mind.

4.12

Second, clarifying covetous desire, there are three kinds of marks of manifestation: first, external covetous desire; second, internal and external covetous desire; third, omnipresent covetous desire.

4.13

First, regarding the manifestation of external covetous desire afflictions: When a practitioner is cultivating concentration, a mind of covetous desire arises. If a man, he conditions woman; if a woman, she conditions man. Taking hold of their physical forms, appearance, deportment, and speech, the mind of fetters arises, not resting for a thought-moment. This is precisely the mark of the manifestation of the fetter of external covetous lust.

4.14

Second, regarding the manifestation of internal and external covetous desire afflictions: If a practitioner, when cultivating concentration, has the desire-mind activated, they either condition external physical marks, forms, gestures, and deportment of men and women, giving rise to covetous attachment; or again, they condition their own body's form and appearance, stroking the head and wiping the neck, with defiled attachment in thought after thought, giving rise to various covetous cravings, thereby obstructing various dhyāna-concentrations. This is the mark of the manifestation of internal and external covetous desire afflictions.

4.15

Third, regarding the arising of omnipresent covetous desire afflictions: This person is attached to the internal and external as before, and further gives rise to covetous love toward all realms of the five sense objects, articles for livelihood, and the like; or they are covetous of fields, gardens, houses, clothing, food, and drink. This is the mark of the manifestation of covetous desire in all places.

4.16

Third, clarifying the marks of the manifestation of anger and ill will, there are three kinds: first, unreasonable anger; second, reasonable anger; third, disputatious anger.

4.17

First, regarding the manifestation of anger contrary to reason: If a practitioner, when cultivating concentration, has anger and ill-will arise abruptly, without regard to whether it is reasonable or unreasonable, whether another offended or did not offend, being angry over nothing. This is the mark of the manifestation of contrary-to-reason, corrupt anger.

4.18

Second, regarding the manifestation of anger in accordance with reason: If, when cultivating concentration, an outsider genuinely comes to annoy and trouble them, and taking this as a condition they give rise to angry thoughts in unbroken succession; or just as a person who upholds the precepts gives rise to anger upon seeing unprincipled persons. Therefore, it is said in the Mahāyāna [Treatise]: 'In a pure Buddha-land, although there are no corrupt three poisons, there are correct three poisons.' Those spoken of now as having reasonable, correct anger are such persons.

4.19

Third, regarding disputatious anger: When cultivating dhyāna, a practitioner is attached to the Dharma of their own understanding as right, holding that what others practice and say is entirely wrong. Since what outsiders say does not conform to their own sentiments, thoughts of vexation arise in their mind. There are people in the world who, though infringed upon regarding wealth and silk, can still patiently endure and dispute little, yet regarding doctrines and principles they harbor great anger and hatred, having nothing to do with each other. This is called the mark of the manifestation of disputatious anger.

4.20

Fourth, clarifying the marks of the manifestation of delusion, there are three kinds: first, reckoning annihilation and permanence; second, reckoning existence and nonexistence; third, reckoning cosmic nature. These three are all attachments to various corrupt views, not escaping birth and death; therefore, they are generally named delusion.

4.21

First, regarding the delusion of reckoning annihilation and permanence: A practitioner, while cultivating concentration, suddenly gives rise to corrupt thinking and with a sharp mind discriminates: 'Did past self and dharmas perish, so that present self and dharmas exist? Or do they exist without having perished?' Because of such reflection, a mind of views arises. Inferring and investigating the three periods of time: if one asserts they perished, one falls into annihilation; if one asserts they did not perish, one falls into permanence. Deluded thoughts such as these do not rest for a thought-moment. Relying on this, their sharp intellect is swift, their eloquence is unhindered, and they engage in contentious frivolous sophistry and perform various evil deeds, which can obstruct the supramundane dharmas of correct concentration. This is the mark of the manifestation of the delusion of reckoning annihilation and permanence.

4.22

Second, regarding the manifestation of the delusion of reckoning existence and nonexistence: Also when cultivating concentration, one suddenly discriminates, reflects, and deliberates, thinking: 'Do the present self, aggregates, and other dharmas definitely exist? Or do they definitely not exist? Up to: are they neither existent nor nonexistent?' Inferring in this way, a mind of views arises, and following the view one generates attachment, taking it to be definitely real corrupt awareness, not resting for a thought-moment. Relying on this, with swift sharp intellect, frivolous disputes, and contentious competition, one gives rise to various corrupt actions, obstructing correct concentration so that it cannot unfold. This is the mark of the manifestation of the delusion of reckoning existence and nonexistence.

4.23

Third, regarding the manifestation of the delusion of reckoning cosmic nature: Also when cultivating concentration, one suddenly thinks: 'Because there are atoms, therefore there are real dharmas; because there are real dharmas, then there are the four great elements; because there are the four great elements, there are nominal sentient beings and various worlds.' Reflecting in this way, a mind of views arises, not resting for a thought-moment. Relying on this sharp intellect and eloquence, one is able to question and able to explain, arrogantly exalting oneself, disputing right and wrong, and exclusively practicing corrupt deeds, estranged from the true path; even reflecting on and discriminating the momentary mind of a single kṣaṇa is also like this. Due to these causes and conditions, one cannot manifest various dhyāna-concentrations; even if dhyāna-concentration manifests, one falls into the assemblage of wrong concentrations. This is the mark of the manifestation of the delusion of reckoning cosmic nature.

4.24

Fifth, clarifying the marks of the manifestation of path-obstructing evil karma, there are also three kinds: first, the obstacle of sunken, dark obscurity; second, the obstacle of evil thoughts and reflections; third, the obstacle of pressing sensory realms.

4.25

First, regarding the obstacle of sunken, dark obscurity: When a practitioner is cultivating concentration and wishes to apply the mind, they immediately become sunken, dark, and drowsy, indeterminate, staring blankly, without discernment or awareness, obstructing the various dhyāna-concentrations so that they cannot unfold. This is the mark of the manifestation of the obstacle of sunken, dark obscurity.

4.26

Second, regarding the obstacle of evil thoughts and reflections: When a practitioner wishes to cultivate concentration, although they are not sunken, dark, and drowsy, a mind of evil thoughts arises. They think of wanting to commit the ten unwholesome actions, the four grave offenses, the five heinous deeds, violating prohibitions, returning to lay life, and the like, without stopping even for a moment. Because of this, it obstructs the various dhyāna-concentrations so that they cannot unfold. This is the mark of the manifestation of the obstacle of evil thoughts and reflections.

4.27

Third, regarding the obstacle of pressing sensory realms: When a practitioner is cultivating concentration, although free from the above matters, their body sometimes suffers sudden pain, and they feel pressing distress. They see various external realms: perhaps seeing bodies without heads, hands, or feet, without eyes, and the like; or seeing clothes torn to shreds; or sinking into the ground; or fire coming to burn the body; or seeing a high cliff and then falling; or two mountains blocking them; or rākṣasas, tigers, and wolves; or dreaming of various bad omens. Matters such as these are all path-obstructing sins arising to press upon the practitioner, either making them alarmed and frightened or causing them suffering and affliction. Various things such as these cannot be completely described. This is called the mark of the manifestation of the obstacle of pressing sensory realms.

4.28

Now, taking these five unwholesome dharmas, they are combined into the three obstacles: the previous three poisons constitute the affliction obstacle of habitual causes; the chaotic dharmas of vitarka and vicāra within the equalized [disposition] are the coarse four aggregates and are therefore called the retribution obstacle; and the three kinds of path-obstructing [manifestations] are the karmic obstacle. How is this known? Because of evil created in the past, one ought to undergo evil retribution in the future, so karma sustains this evil. If a practitioner cultivates goodness in the interval before retribution is undergone, goodness and evil clash; karma then arises in support of the evil to come and obstruct the good. Thus we know it is the karmic obstacle. These three obstacles obstruct all practitioners so that dhyāna-concentration and wisdom cannot develop; hence they are called obstacles.

4.29

Third, next is explaining the methods of counteractive treatment. 'Counter' (dui) means primarily confronting; 'treatment' (zhi) means to remedy. Just as the contemplation of the impure primarily treats sensual desire, it is called counteractive treatment. And so on up to the samādhi of mindfulness of the Buddha, which primarily treats evil karmic path-obstructions. Now, within explaining the counteractive treatments, there are naturally six different approaches: first, treatment by direct counteraction; second, treatment by shifting [the method]; third, treatment without shifting [the method]; fourth, concurrent treatment; fifth, treatment that is both concurrent-shifting and concurrent-non-shifting; sixth, treatment that is neither counteracting, nor shifting, nor concurrent.

4.30

First, explaining direct counteractions: earlier, in the manifestations of good and evil roots and dispositions, they were reckoned as fifteen; now, among these counteractions, they are also fifteen.

4.31

Question: Is this not overly cumbersome and redundant?

4.32

Answer: It is not so. Earlier, it was spoken for the sake of verification and recognition; now it is spoken for the sake of counteractive treatment. Earlier, it was spoken in terms of the spontaneous arising of good roots; now it is spoken for the sake of cultivation and practice. This is not cumbersome or repetitious.

4.33

First, explaining the treatment for the disease of excessive vitarka and vicāra: as the sūtra states, 'For those with excessive vitarka and vicāra, teach them counting the breath.' Now, since the disease of vitarka and vicāra has three types, the breath as counteraction also has three approaches:

4.34

First, explaining vitarka and vicāra with a sharp mind: during the practitioner's sitting, the sharp and agile mind grasps at conditions, not resting from moment to moment; such a one should be taught to count the breath. Why? The method of counting the breath binds the mind to the breath, and the breath is an excellent medicine for curing distraction. If one can count from one to ten without forgetting in between, one is certain to attain entry into absorption and will be able to shatter distracted thoughts. The method of counting the breath records the count with a deep, deliberate mind, and a deep, deliberate mind can cure sharpness and agility; therefore, counting the breath can eliminate the disease of vitarka and vicāra in a sharp mind.

4.35

Second, explaining the treatment for half-clear, half-dull vitarka and vicāra: the symptoms of the disease are as explained before. Now the method of counteraction should teach them to follow the breath. Following the breath in and out, the mind constantly relies on the breath. Because it relies on the breath, when the breath is coarse, the mind is coarse, and when the breath is subtle, the mind is also subtle; as the subtle breath goes out and comes in, connecting the mind to condition upon it can shatter vitarka and vicāra. When the mind is calm and clearly discerning, knowing the breath going out and coming in, its length and its courses, its illuminating function distinct, it can shatter torpor. Therefore, following is said to be the remedy. If one only counts the breath, there is the fault of reinforcing torpor. If one only contemplates the breath, there is also the flaw of floating distraction; it would not be called an adept counteraction.

4.36

Third, explaining the treatment of vitarka and vicāra within a torpid mind: the symptoms of vitarka and vicāra arising are as explained before. As for the method of counteraction, one should teach them to contemplate the breath: when the breath enters, carefully contemplate where this breath comes from, what it traverses along the way, and where it enters and abides; the breath exiting through the mouth is also like this. This method will be explained extensively later. Seeking its source in this way, leaving there is no dispersal, entering there is no accumulation; not seeing any fixed notion, illuminating with a bright mind, the mind's eye then opens, shattering torpor. Calming the mind to rely on the breath can shatter scattering and distraction; hence, contemplating the breath is used to counteract the disease of vitarka and vicāra in torpor.

4.37

Second, explaining the treatment for the disease of excessive greed and desire: as the sūtra states, 'For those with excessive greed and desire, teach the contemplation of impurity.' Since the disease of desire has three types, now the counteraction also has three approaches:

4.38

First, explaining the treatment for those with excessive external greed and desire: the arising of the disease comes from attachment to external objects—the complexion, demeanor, speech, deportment, smoothness, and other marks of men and women; therefore, the fire of lust blazes without ceasing. As for the method of counteraction, one should teach the practice of the contemplation of the nine notions: whether going to a charnel ground to take the marks of a corpse, or carefully contemplating an attractive object falling flat upon the ground, viewing the corpse bloated, rotting and decaying, pus and blood flowing forth, excrement and urine, and various worms feeding upon it. 'That which I now grasp is also like this; where is there anything to love?' Having made this contemplation, the lustful mind naturally subsides; therefore, the nine notions can cure the severe disease of lustful attachment to external objects.

4.39

Second, explaining the treatment for afflictions of internal and external greed and desire: the symptoms of the affliction disease are as explained before. If one wishes to treat it, one should teach the practice of the contemplation of the first liberation and so on, carefully contemplating the internal body as impure, decaying, and repulsive, which shatters greed and attachment conditioned upon the internal; furthermore, as before, one should contemplate the external as impure and repulsive, which separates one from greed and attachment to external objects. This is the first liberation: using this impure mind to contemplate internal and external form can shatter the disease of lustful greed attached to the internal and external.

4.40

Third, explaining the treatment for one in whom greed and attachment arise toward all things: the symptoms of the disease of greed are as explained before. As for the method of treatment, one should teach the great contemplation of impurity conditioned on all things: contemplating all objects—men and women, one's own body, other bodies, fields and gardens, houses, clothing, food and drink, everything existing in the world—seeing all as impure, with no place whatsoever where a mind of greed could arise. At that time, in all places revulsion arises, and all greed and desire has nowhere further to arise. This is called counteracting the disease of greed and desire toward all things.

4.41

Third, explaining the treatment for the disease of excessive anger: as the sūtra states, 'For those with excessive anger, teach the contemplation of benevolence.' Since there are three types of the disease of anger, now the counteraction also has three: First, explaining the treatment for unjust anger: day and night the mind ponders unreason, wishing to afflict others with evil things—the symptoms of anger arising are fully as explained above. To treat it, one should instruct them to cultivate benevolence conditioned on sentient beings: taking the mark of a beloved person obtaining happiness, condition upon it to enter absorption. Seeing a beloved person obtaining happiness in this way, cause resentful enemies and the like all to obtain happiness as well; taking the mark of others' happiness can give rise to fond regard, thereby shattering the mind of anger, affliction, enmity, and harm toward sentient beings.

4.42

Second, explaining the treatment for justified anger: if in other matters there is no anger at all, but only upon seeing someone commit evil or break the precepts does the mind of anger arise—the symptoms of the disease arising are fully as explained before. To treat it, one should teach the cultivation of benevolence conditioned on dharmas: contemplating the five aggregates as empty and unreal, one sees no sentient being—how could there be matters of keeping or breaking, right or wrong? Merely conditioning upon the Dharma joy among all feelings to bestow upon others, with a benevolent mind of fond regard one ought not to inflict affliction. Right and wrong having dissolved, the mind of anger naturally subsides; this is the practice of benevolence conditioned on dharmas being able to cure the disease of anger following reason.

4.43

Third, explaining the treatment for anger caused by disputation over all dharmas: the symptoms of the disease arising are as explained before. As for the method of counteraction, one should teach the cultivation of unconditioned benevolence. Why? This person, in accord with whatever dharma they have attained, considers themselves right and others wrong; those who agree with them bring joy, and those who oppose them bring anger; or they produce grasping toward the four propositions and the negation of the four propositions, or they grasp at the middle way. All such cases have something to rely upon, and because there are causes and conditions of disputatious clinging and calculation, they give rise to thoughts of anger. As for the method of counteraction, cause them to cultivate unconditioned benevolence: when practicing this benevolence, the path of words is cut off, the place of mental activity ceases, and toward all dharmas there is no recollecting and no thinking. If there is no recollecting or thinking, through what could disputation arise to produce a mind of anger? Great benevolence is impartial, equally bestowing the joy of fundamental purity and leaving behind the mark of afflicting others; therefore it is said that benevolence is able to bestow joy. One may also say that a bodhisattva expounding such a dharma for all sentient beings is called great benevolence. One should know that cultivating unconditioned benevolence counteracts anger arising from disputation over all dharmas.

4.44

Fourth, explaining the treatment for the disease of excessive delusion: as the sūtra states, 'For those with excessive delusion, teach the contemplation of causes and conditions.'

4.45

Question: The dharma of causes and conditions is extremely profound in meaning; how can a deluded person be taught to contemplate causes and conditions?

4.46

Answer: Speaking of the deluded, it does not mean like oxen or sheep; rather, this person is intelligent and of sharp faculties, discerning and calculating, but does not attain correct wisdom, grasping at principles with a perverted mind—this is called delusion. Since the disease of delusion has three types, the counteractions should also be established as three:

4.47

First, explaining the treatment for the disease of delusion regarding annihilation and permanence: perverted thinking clings, either giving rise to the view of permanence or giving rise to the view of annihilation, thereby destroying cause and effect—the symptoms of the disease are as explained before. As for the method of counteraction, one should teach the contemplation of the twelve links of dependent origination across the three times: past has two, present has eight, and future has two; these are the twelve links of dependent origination. The three times are mutually conditioned, neither permanent nor annihilated, as a sūtra verse states:

4.48

"In my true Buddha Dharma, though empty, it is not annihilated; / continuous, yet not permanent; good and evil are never lost."

4.49

If a practitioner can skillfully contemplate the twelve links of dependent origination without clinging to annihilation or permanence, the mind of wrong views will subside; one may also use this counteraction to shatter the delusion of provisional continuity.

4.50

Second, explaining the treatment for the arising of the disease of delusion calculating existence and nonexistence: perverted thinking reflects on having a self or lacking a self, having aggregates or lacking aggregates, etc., as explained before. To establish the counteraction, one should teach the contemplation of the twelve links of dependent origination of karmic retribution. The twelve links of dependent origination of karmic retribution: contemplating the present time of the kalala, it is named ignorance, and so on up to birth, old age, and death. In the present, the five aggregates, twelve sense bases, and eighteen elements are already accomplished, all born from causes and conditions. At this time of the kalala, there are already three things: first, life; second, warmth; third, consciousness; hence it is called ignorance. Since this is born from conditions, it has no self-nature: it cannot be called existent, nor can it be called nonexistent; and so on up to old age and death, it is also like this. If one knows it is neither empty nor existent, one shatters the two views of emptiness and existence. One should know that the contemplation of the twelve links of dependent origination of karmic retribution treats the disease of views of existence and nonexistence; now one can also use this counteraction to shatter the delusion of grasping at provisional composition through causes.

4.51

Third, explaining the treatment for the arising of delusion regarding the worldly primal nature: seeing a subtle primal nature as able to produce the myriad dharmas—such perverted thinking is called calculating the worldly primal nature, as explained extensively before. As for the method of counteraction, one should instead practice the contemplation of the twelve links of dependent origination in a single mind-moment. Why? The practitioner deeply contemplates that within a single mind-moment the twelve are fully present: the one is not twelve, and the twelve are not one, yet now in terms of the one we speak of twelve, and in terms of the twelve we speak of one. One should know that the one has no fixed nature; because there is no fixed unity, the worldly primal nature is unobtainable. Therefore, through the contemplation of the twelve links of dependent origination in a single mind-moment, one shatters the perverted delusion of grasping at a worldly primal nature. This contemplation of the twelve links of dependent origination in a single mind-moment mostly shatters the view of grasping at oneness and difference; now one can also use this to shatter the delusion of provisional relativity.

4.52

Fifth, explaining the treatment for the disease of excessive evil karmic path-obstructions: as the sūtra states, 'For those with path-obstructions, teach them mindfulness of the Buddha.' Now, since path-obstructions have three kinds, counteractions are also established as three:

4.53

First, explaining the treatment for the arising of the obstruction of torpor, dullness, and blockage: the symptoms of the disease of evil karma are as explained before. For counteraction, one should teach them to take any one mark among the thirty-two marks of the response Buddha, or first take the curl-of-hair mark between the Buddha's eyebrows and close the eyes to contemplate it. If the mind is dull and dark so that visualizing from memory fails, one should face an excellent, dignified image, taking the mark with a unified mind and conditioning upon it to enter absorption. If it is not distinct, open the eyes and contemplate it again, then close the eyes again. In this way, having apprehended one mark distinctly, contemplate all the marks comprehensively in sequence, causing the mind's eye to open and brighten; this shatters the mind of sleepiness, torpor, and darkness, and the merit of mindfulness of the Buddha then eliminates karmic obstacles.

4.54

Question: If apprehending the mark distinctly can shatter torpor, why not practice the contemplations of the nine notions, white bones, and so on?

4.55

Answer: The nine notions and white bones are merely the impure bodies of saṃsāra; their efficacy in eliminating sins is inferior, so they are not the counteraction.

4.56

Second, explaining the treatment of the obstacle of evil thoughts and considerations: the manifestation of the obstacle is as stated previously. As a counteragent, one should instruct [the practitioner] to recollect the Buddha's merits. What is recollection? A mind of right mindfulness focuses on the Buddha's ten powers, four fearlessnesses, eighteen unshared [qualities], and sarvākārajñatā, perfectly illuminating the dharma realm, ever serene and unmoving, universally manifesting physical bodies, benefiting all, with merits immeasurable and inconceivable. When one recollects in this manner, that is the counteragent. Why is this? This recollection of the Buddha's merits produces mental factors from conditions in connection with supreme good dharmas, while evil thoughts and considerations produce mental factors from conditions in connection with evil dharmas. Good can destroy evil; therefore, one should recollect the reward Buddha (saṃbhogakāya). Just as an ugly and unintelligent person feels self-contempt and shame among handsome and greatly wise people, evil is likewise: in a good mind, shame and conscience naturally cause it to cease; focusing on the Buddha's merits, one extinguishes all obstacles thought after thought.

4.57

Third, explaining the treatment of the obstacle of oppression by objective conditions: the manifestations of sinful karma are as stated above. For the counteractive method, one should instruct [the practitioner] to recollect the Dharma Buddha (dharmakāya). As for the Dharma Buddha, it is the equality of dharma-nature, unarisen and unceasing, without form or color, empty, quiescent, and unconditioned. Since within the unconditioned there are no objective conditions, what could be a manifestation of oppression? Knowing that objective conditions are empty is itself the counteragent. If one recollected the thirty-two marks, that would not be the counteragent. Why is this? When this person has not yet focused on marks, they are already afflicted and disturbed by objective conditions; if they were to grasp at marks further, many would become possessed by Māra because of this, crazing and deranging their mind. Now, contemplating emptiness destroys all objective conditions; fixing the mind on recollecting the Buddha, its merits are immeasurable, and one immediately extinguishes grave sins. That this is the counteragent is evident from its meaning. The brief explanation of counteractive treatment is finished.

4.58

Second, explaining shifted treatment: this comes from the *Mahāyāna Treatise* (*Dazhidulun*) in its explanation of the ten powers, in the discussion of the power of knowing defilement and purification in dhyāna absorptions. That treatise says: 'A lustful person is taught to cultivate a mind of loving-kindness; a person with much anger is made to cultivate the contemplation of impurity; one with much delusion is taught to contemplate the finite and infinite; one with an agitated and scattered mind is taught to employ wisdom and discrimination; one with a sunken mind is taught to collect the mind. If it is like this, it is called shifted treatment; if it is not so, it is called unshifted treatment.' This is the reverse of what was stated above. Now, to explain shifted treatment, there are two kinds: first, the affliction shifts and the method also shifts; second, the affliction does not shift while the method shifts. Now, in terms of the first contemplation above, to explain the meaning of shifted treatment: in the previous counteractive treatment, one with much lust was taught to contemplate impurity. Once the contemplation mind is achieved, seeing impurity, one becomes averse to the objective sphere before them, and anger then arises. For example, when the Buddha was in the world, there were monks who practiced the contemplation of impurity, and upon its completion, they hired others to kill themselves. For such types, one should teach them to shift contemplation to cultivating loving-kindness in order to treat anger; this is called shifted treatment, and this is where medicine and affliction both shift. If explained in this way, upon careful and mature examination, it still does not accord with the intent of the teaching. Second, where the affliction does not shift but the medicine shifts: for the affliction of lust, not shifting [away from] the previous contemplation of impurity, one cultivates the loving-kindness contemplation as a treatment.

4.59

Question: The nature of a lustful mind is to grasp at the attractive marks of people, and loving-kindness also grasps at the attractive marks of people; how can it serve as a counteragent?

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Answer: The Bodhisattva Precepts have a clear statement: 'All men are my fathers, all women are my mothers; yet if a bodhisattva does not give rise to loving-kindness and compassion, practices lust without restraint, and does not avoid the six close relatives, they commit a pārājika offense.' If one contemplates the men and women before them as father, mother, and child, one will naturally respect and love them, giving rise in mind to thoughts of loving-kindness, which can destroy lustful desire. Just as with parents, they never give rise to unwholesome thoughts toward their children.

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Furthermore, loving-kindness means giving happiness to others; lustful desire is unwholesome, increasing others' afflictions; this is not the path of giving happiness. Contemplating thus, tying the mind to cultivating loving-kindness, if the absorption of loving-kindness arises, it directly treats lustful desire. Why is this? The immeasurable minds are dharmas of the form realm; it is impossible for a mind of lustful desire to arise [in them]. Here, although the affliction does not shift, one shifts contemplation to treat it. Now, taking the single gate of impurity as an analogy, the remaining fourteen gates of dhyāna can all be understood to have these two kinds of shifted treatment.

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Furthermore, shifting contemplation has two kinds: first, shifting the mind without shifting the object; second, shifting both mind and object. By examining this carefully, its meaning becomes clear.

4.63

Third, explaining unshifted treatment, which also has two meanings: first, the affliction does not shift and the contemplation also does not shift; second, the affliction shifts while the contemplation does not shift. First, the affliction does not shift and the contemplation also does not shift: as when a lustful person practices the contemplation of impurity and lust does not subside, one further increases the notions in practicing contemplation without needing to shift the contemplation; one should further produce the marks of pus, blood, decay, and disintegration, etc. If it does not subside with one person, one further does it with many people, and thus even an entire city or a whole village is made to be seen as impure, as broadly explained in the *Dhyāna Sūtra*. Or, progressing into the treatments such as white bones radiating light, lustful mind only then subsides; therefore it is called unshifted treatment. Although this meaning exists, deducing it in principle, one may still fear it is not the teaching's primary intent. Second, the affliction shifts while contemplation does not shift in treatment: the practitioner, having the affliction of lust, practices the contemplation of impurity to treat it; lust shifts and anger arises, at which time one does not shift the contemplation of impurity, but increases the notions within impurity itself, practicing the contemplation of impurity and entering absorption via white bones radiating light, and the angry mind is naturally eliminated. This also admits two meanings: first, the object does not shift while the mind shifts; second, the object does not shift and the mind also does not shift. The meaning of unshifted treatment for the remaining fourteen counteragents is analogous to this.

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Fourth, explaining combined treatment: this also comes from the passage in the *Mahāyāna Treatise* explaining the recollection of giving among the eight recollections. That treatise says: 'As for the bodhisattva's gift of Dharma: the causes and conditions for the gift of Dharma may be preaching the Dharma, or displaying supernormal powers, or radiating light; benefiting and liberating sentient beings in such ways is called the gift of Dharma. Furthermore, one who practices the gift of Dharma should properly recognize the quantity of sentient beings' afflictions: some have only one disease of affliction, some have mixtures of two by two, or mixtures of three by three. If there is one affliction, one Dharma is preached to treat it; if they are mixed two by two, two Dharmas are preached to treat them; if mixed three by three, three Dharmas are preached to treat them.' This is the characteristic of combined treatment. Preaching one Dharma to treat one illness is as stated previously. Treating two illnesses with two Dharmas: for example, if there is an affliction of lust and also anger, one should use the impurity and loving-kindness contemplations jointly to treat them. Why is this? If one uses only one Dharma, although it partially treats one side, it will further increase the other side, which would be a fault. Now, combining the two Dharmas, the illnesses are both cured. Either impurity combined with loving-kindness, or loving-kindness combined with impurity; now one should weigh the meaning according to how the illness arises. Combining three, combining four, up to five, etc., all have their meaning, which is not stated in full here.

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Fifth, explaining combined unshifted treatment: this meaning is also like the intention of shifted treatment and unshifted treatment, but within the combination, matching the greater or lesser manifestation of illnesses, it can be understood by carefully examining it in terms of the aforementioned shift and non-shift.

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Sixth, explaining treatment that is neither counteractive, nor shifted, nor combined: this is the right contemplation of prajñā of the ultimate truth siddhānta. This contemplation can universally treat the fifteen kinds of illnesses, and can also universally induce the fifteen kinds of dhyāna gates; therefore it is said to be treatment that is neither counteractive, nor shifted, nor combined. Rightly contemplating the dharma-nature is itself the Dharma; one cannot counter Dharma with Dharma, so it is said not to be counteractive. Right contemplation is free of bias and increases no other illness, so it does not need to shift. Its power can universally destroy all illnesses, so it does not need to combine. Although there is no grasper of the destroyer and the destroyed, treating all unwholesome things, they are completely eliminated; therefore it is called treatment. Hence the *Mahāyāna [Treatise]* says: 'There are samādhis that can only eliminate lust, but cannot eliminate anger, cannot eliminate delusion; there are samādhis that can eliminate the three poisons.' This is the right contemplation of the ultimate truth siddhānta explained here.

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As to why this single contemplation of prajñā can treat the five illnesses: First, right contemplation can treat lustful desire, as the *Viśeṣacintī[-brahma-paripṛcchā] Sūtra* says: 'A lustful person attains liberation through pure contemplation, not through impurity; the World-Honoured One knows this himself.' Second, right contemplation can treat anger, as the *Prajñā[pāramitā]* says: 'In the past, when my body was cut to pieces by King Kali, at that time I was without the notion of a self, notion of a person, or notion of a sentient being, and anger did not arise.' Thus we know the true nature of reality can treat anger. Third, right contemplation can destroy and treat delusion: wisdom destroys ignorance, its meaning is evident; hence the *Nirvāṇa Sūtra* says: 'When there is light, there is no darkness; when there is darkness, there is no light. When there is wisdom, there is no affliction; when there is affliction, there is no wisdom.' Fourth, right contemplation can treat vitarka and vicāra: in the mind of right contemplation, the path of language is cut off, and the sphere of mental activity ceases; whence then could vitarka and vicāra arise? Hence the *Vimalakīrti Sūtra* says: 'How does one cease grasping? By having the mind attain nothing.' Fifth, right contemplation can treat sinful obstacles, as cited earlier from the *Contemplation of Samantabhadra*: 'Sitting upright and recollecting the true nature of reality is called the foremost repentance. All sins are like frost and dew; the sun of wisdom can eliminate them.' Furthermore, like other worldly medicines, each treats according to its specific counteraction, being able to treat one illness but unable to treat all illnesses universally. An agada medicine can universally treat all illnesses; this is called treatment that is neither counteractive, nor shifted, nor combined, and it can also fulfill all dhyāna gates. As the *Great Chapter Sūtra* (*Pañcaviṃśatisāhasrikā Prajñāpāramitā*) says: 'One who wishes to learn all good dharmas should learn prajñā.' Why is this? Just as when a king arrives, an entourage is sure to follow. If the wisdom of prajñā arises, then a single mind is endowed with the ten thousand practices. This can be likened to a wish-fulfilling jewel.

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Fourth, next explaining the formulation of the siddhāntas and the broad subsumption of the Buddha's teachings: now, distinguishing counteragents within this examination of evil natures corresponds to the meaning of the four siddhāntas explained in the *Mahāyāna Treatise*. Why is this? The manifestations of the fifteen unwholesome objective spheres are precisely the worldly siddhānta, and even the manifestations of good roots explained earlier also belong to the worldly siddhānta, because they are all subsumed under the aggregates, sense fields, and realms arisen from causes and conditions.

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Next, explaining the fifteen counteractive dhyāna gates is the counteractive siddhānta, because here medicine and illness correspond directly. Next, explaining shifted treatment and combined shifted and unshifted treatment is the individual siddhānta. This precisely follows the variability of people's capacities and conditions, benefiting them through expedient means, and so it is called for the individual. Next, explaining neither counteractive nor shifted is the ultimate truth siddhānta; its meaning is evident. Hence the *Mahāyāna Treatise* says: 'These four siddhāntas subsume the twelve divisions of scripture, the eighty-four thousand dharma-stores, all the Buddha's teachings.' Deducing it in principle, one should know that the meaning of the dhyāna gates is vast and broad, leaving nothing unincluded.

4.70

Third, next explaining the settling of the mind in the dhyāna gates, which briefly has five intentions: first, explaining in accordance with suitability; second, explaining in accordance with counteractive accomplishment; third, explaining in accordance with inclinations and desires; fourth, explaining in accordance with sequence; fifth, explaining in accordance with the ultimate truth.

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Now, in explaining the first, [settling the mind] according to expediency: as in the examination of the nature of good roots where fifteen kinds of dhyāna gates arise, in accordance with what has arisen one should know that it was cultivated in past lives, so one may cultivate it again to bring it to completion; in accordance with whatever dharma has arisen, one settles one's mind to cultivate it. For instance, after vitarka sensations arise, if one wishes to cultivate by settling the mind, one should be taught breath-counting. Why is this? The fundamental first dhyāna mostly arises from breath-counting; one should know that this person previously cultivated dhyāna through breath-counting in past lives. Now, if they enter via the path of breath, it accords with their original [practice], and dhyāna will easily arise; if they apply effort without ceasing, they can fulfill the four dhyānas and formless absorptions, and from this, phenomena of the noble paths of the three vehicles will arise, and so forth. Teaching the son of the goldsmith to count breaths was done according to what was original. After the good roots arise, one expounds the method of settling the mind. The settling of the mind established according to expediency when the remaining fourteen good roots arise is also like this.

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Second, explaining the method of establishing the settling of the mind according to counteractive fulfillment: for instance, when a practitioner originally has the unwholesome obstructive dharma of lustful desire, to counteract this illness they practice the contemplation of impurity; when the contemplation is accomplished, the illness is eliminated. At that time, although they have no illness of desire, they have not yet realized deep dharmas, so they should apply their mind further to cultivate impurity. Having completed various kinds of impurity, they should next remove the skin and flesh, cultivate the radiance of white bones, enter the eight liberations, sever the fetters of the three realms, and accomplish the path of the three vehicles; in this way their effort is not lost. If they were to settle the mind on other dharmas instead and apply effort anew, success in the matter would be difficult. Differentiating the method of settling the mind according to counteractive fulfillment for the remaining fourteen can be understood by analogy.

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Third, according to aspiration: if one is able through counteraction to sever the afflictions and unwholesome perils of the desire realm, then the fifteen kinds of dhyāna will be unobstructed throughout. At that time, one should, according to whichever dhyānas and samādhis the practitioner's mind aspires to and delights in, settle the mind on each gate and cultivate it; they will all unfold and reach completion from beginning to end. This can be compared to several people cultivating the same counteractive practice.

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Fourth, establishing the method of settling the mind in terms of sequence: once obstacles are removed, there are practitioners who wish to progress from the shallow to the deep and cultivate all dhyānas and samādhis to completion. One should teach them breath-counting through ānāpāna; after realizing the fundamental four dhyānas and formless absorptions, next teach following the breath; after realizing the sixteen sublime practices, next one should [teach] observing the breath; fulfilling the dhyāna of penetrating clarity, next teach the contemplation of impurity, entering dhyānas such as the nine notions and the liberations, up to next observing the nature of the mind and entering the nine kinds of great dhyāna. The sequence of dhyānas and absorptions is entirely as described above.

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釋禪波羅蜜次第法門 — Classical Chinese